The First Resurrection




και απο ιησου χριστου ο μαρτυς ο πιστος ο πρωτοτοκος εκ των νεκρων και ο αρχων των βασιλεων της γης τω αγαπησαντι ημας και λουσαντι ημας απο των αμαρτιων ημων εν τω αιματι αυτου

kai apo ihsou cristou o martus o pistos o prwtotokos twn nekrwn kai o arcwn twn basilewn ths ghs tw agapwnti hmas kai lusanti hmas ek twn amartiwn | [hmwn] | hmwn | en tw aimati autou

Rev 1.5 even from Jesus Christ the Faithful Witness, the First-born out of the dead, and the Ruler of the kings of the earth. To Him loving us and washing us from our sins by His blood,





και ο ζων και εγενομην νεκρος και ιδου ζων ειμι εις τους αιωνας των αιωνων αμην και εχω τας κλεις του αδου και του θανατου

kai o zwn kai egenomhn nekros kai idou zwn eimi eis tous aiwnas twn aiwnwn kai ecw tas kleis tou qanatou kai tou adou

Rev 1.18 and the Living One; and I became dead; and, behold, I am living forever and ever. Amen. And I have the keys to the grave, and of death.





οι δε λοιποι των νεκρων ουκ ανεζησαν εως τελεσθη τα χιλια ετη αυτη η αναστασις η πρωτη

oi loipoi twn nekrwn ouk ezhsan acri telesqh ta cilia eth auth h anastasis h prwth

Rev 20.5 But the rest of the dead did not live again until the thousand years were ended. This is the first resurrection.





μακαριος και αγιος ο εχων μερος εν τη αναστασει τη πρωτη επι τουτων ο θανατος ο δευτερος ουκ εχει εξουσιαν αλλ εσονται ιερεις του θεου και του χριστου και βασιλευσουσιν μετ αυτου χιλια ετη

makarios kai agios o ecwn meros en th anastasei th prwth epi toutwn o deuteros qanatos ouk ecei exousian all esontai iereis tou qeou kai tou cristou kai basileusousin met autou [ta] cilia eth

Rev 20.6 Blessed and holy is the one having part in the first resurrection. The second death has no authority over these, but they will be priests of God and of Christ, and will reign with Him a thousand years.





και εδωκεν η θαλασσα τους εν αυτη νεκρους και ο θανατος και ο αδης εδωκαν τους εν αυτοις νεκρους και εκριθησαν εκαστος κατα τα εργα αυτων

kai edwken h qalassa tous nekrous tous en auth kai o qanatos kai o adhs edwkan tous nekrous tous en autois kai ekriqhsan ekastos kata ta erga autwn

Rev 20.13 And the sea gave up the dead in it. And death and the grave gave up the dead in them. And they were each judged according to their works.





και ο θανατος και ο αδης εβληθησαν εις την λιμνην του πυρος ουτος εστιν ο δευτερος θανατος

kai o qanatos kai o adhs eblhqhsan eis thn limnhn tou puros outos o qanatos o deuteros estin h limnh tou puros

Rev 20.14 And death and the grave were thrown into the Lake of Fire. This is the second death.



Compare to 100.9…



أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ

Afala yaAAlamu itha buAAthira ma fee alquboori

100.9 So does He not know when that which is in the graves is raised?



يَعْلَم = “yaAAlamu”

“yaAAlamu” definition:

Imperfect tense (expresses an action in progress), masculine singular. He knows. It comes from the root “alama”, which means to mark, sign, distinguish. He knew it; or he was, or became, acquainted with it; or he knew it truly, or certainly. He knew a thing intuitively and inferentially. He marked it. He, a man, had a fissure in his upper lip; or in one of its two sides. Knowledge.

References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 2138 - 2142
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 383 - 385





إِذَا = “Itha”

“Itha” definition:

Indeclinable noun. Denotes a thing’s happening suddenly, or unexpectedly; or one’s experiencing the occurrence of a thing when he is in a particular state; it pertains only to nominal phrases; does not require to be followed by a reply, or the compliment of a condition; does not occur at the commencement of a sentence; and signifies the present time, not the future. Used as an adverbial noun denoting future time, and implying the meaning of a condition. Sometimes it denotes past time; sometimes present time; and this is after an oath; sometimes it is redundant. Used to commence a sentence without any antecedent. Time referenced and are used as a corroborative particle meant to draw the readers attention to a turn in the discourse and can be translated as “remember the time”. When; if; behold; then; at that time; as; while; since; on or all of a sudden; in that case; on that day when.

References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 39 – 41
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 292
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 18
A Dictionary and Glossary of the Koran, John Penrice, p. 4






بُعْثِرَ = “buAAthira”

“buAAthira” definition:

Passive perfect, masculine singular. It is raised up, poured forth. Pertaining to 100.9…when that which is in the graves is raised, and caused to come forth; or the meaning is, when the dust, or earth, in the graves is turned over, and the dead in them are raised: or when what is in the graves, of gold and silver, comes forth; after which the dead are to come forth. It comes from the root “ba’thara”, which means he took, drew, or pulled, a thing out, or forth, and uncovered it, laid it open, or exposed it; he raised what was in a thing, and caused it to come forth. He examined; he searched; he searched for, or after, or into, news, or tidings; he scattered, or dispersed a thing, and turned it over, one part upon another: he scattered or dispersed, his household goods, or his commodities, and turned them over, one upon another; he demolished a watering-trough or tank, and turned it upside down; to scatter abroad, turn upside down, tear forth, upset, jumble.

References:
An Arabic-English Lexicon, E.W. Lane, volume one, p. 223
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 56
A Dictionary and Glossary of the Koran, John Penrice, p. 18

Occurrences of “buAAthira” in the Koran: 1
Location: 100.9

Occurrences of the root “ba’thara” and its two forms in the Koran: 2
Locations: 82.4, 100.9


Observe that the only other Koranic usage of the root derivative “buAAthirat” occurs in 82.4, and refers to the same very same First Resurrection, as does 100.9…

82.4…. Wa-itha alqubooru buAAthirat
82.5….. AAalimat nafsun ma qaddamat waakhkharat

82.5 actually gives us the added contextual details of Jesus’ Resurrection event preceding the people’s Resurrection event, via the root “qadama” of “qaddamat”.

More amazing is that the root “akhara” of “akhkharat”, informs us of the delay period (i.e. the 1,000 years) that, when ended, will initiate the First Resurrection of the people.




مَا = “ma”

“ma” definition:

Conjunctive pronoun. That; which; that which; whatsoever; what; as; as much; in such a manner as; as much as; as for as; any kind; when; how. Does not, as a rule, refer to reasonable things, but instances to the contrary sometimes occur. It is one of those particles, which, in conditional propositions, govern the verb in the conditional mood; it is frequently a mere expletive. It is also a negative adverb, Not; in general it denies a circumstance either present, or of past, but little remote from the present; it governs the attribute in the accusative, thus it is a negative particle when placed before the perfect as in 53.2; or before a pronoun as in 68.2; or before an demonstrative noun as in 12.31. The particle, when joined to the perfect, denies the past; when joined to the imperfect, the present.

References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3016
A Grammar of the Arabic Language, W. Wright, Third edition, volume 2, p. 300
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 523 - 524
A Dictionary and Glossary of the Koran, John Penrice, pp. 135 - 136







فِي = “fee”

“fee” definition:

A bilateral and trilateral separable preposition which points to cause, space, or time. A particle governing the genitive case. It relates to a receptacle; and, when used in a wider sense, to that which has some near resemblance thereto; i.e. and also to what is considered as a receptacle: in other words it denotes inclusion or inbeing, either in relation to place or in relation to time; properly and tropically. In, into, amongst, in company with, during, with, of, for, for the sake of, upon, concerning, after, in comparison, about, among, on account of, respecting, by the side of, on, by, against, according to, in respect of. It also denotes concomitance; superiority; expressive of wonder; expressive of regret on account of a thing that is passing away; used for corroboration; or denotes comparison.

References:
An Arabic-English Lexicon, E.W. Lane, volume six, pp. 2466 – 2467
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 280
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 438
A Dictionary and Glossary of the Koran, John Penrice, p. 113






قُبُورِ = “quboori”

“quboori” definition:

Plural noun. Graves, tombs, sepulchers, or places of burial, of a human being. Intermediate state in which the soul lives after death till the resurrection. It comes from the root “qabara”, which means to bury (the dead). He buried a corpse; concealed it in the earth.

الْقُبُورِ = “al” + “quboori” = “alquboori” = the graves

References:
An Arabic-English Lexicon, E.W. Lane, volume seven, p. 2480
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 439


Occurrences of “alquboori” & “alqubooru” in the Koran: 5
Locations: 22.7, 35.22, 60.13, 82.4, 100.9

Occurrences of the root “qabara” and its 5 forms in the Koran: 8
Locations: 9.84, 22.7, 35.22, 60.13, 80.21, 82.4, 100.9, 102.2



• 22.7…allah will raise the dead in that hour
• 35.22…allah, graves
• 60.13….allah, graves
• 82.4/5…1st Resurrection…Jesus precedes the people…1,000 year delay
• 9.84…allah, and his messenger (i.e. Jesus), graves
• 80.21…Resurrected from the grave
• 102.3…graves








Summary of 100.9:

• 100.9 is a continuation of 100.8, via the copulative conjunction “fa”
• 100.9 extends yet another attribute of the Lord (i.e. Jesus) by utilizing the word “yaAAlamu” and its root “alama”, which refers to His most certain knowledge
• This knowledge that He knows is regarding an event that occurs “itha”, or suddenly
• Revelation tells us, in the opening chapter, that Jesus is “the First-born out of the dead”
• This refers to Jesus’ Resurrection
• Jesus confirms His Resurrection as truth by stating that even though He died; He lives forever
• Jesus continues by stating that He has the keys to “hades”, or the grave, and “thanatos”, or death
• Revelation is telling us that Jesus knows the Hour of the Resurrection
• Again, the deity of God and Jesus are completely interchangeable
• 100.9 likewise informs us of the Lord’s (i.e. Jesus) knowledge of the Resurrection via the word “buAAthira”, or the raising or bringing forth
• Further, the root “ba’thara” informs us that “he raised what was in a thing, and caused it to come forth” – further strengthening Jesus’ ability as God to bring forth the Resurrection
• Observe that the only other Koranic usage of the root derivative “buAAthirat” occurs in 82.4, and refers to the same very same Resurrection event, as does 100.9
• 100.9 also supplies what is being raised via the word “alquboori”, which means the graves
• This is the First Resurrection, as described in Revelation
• Continuing, 82.4 & 5 actually give us the added contextual details of Jesus’ Resurrection event (absent in sura 100) preceding the people’s Resurrection event, via the root “qadama” of “qaddamat”
• Jesus is resurrected before the people, both in Revelation and in the Koran
• More amazing (in the parallel material contained in sura 82.4 & 5) is that the root “akhara” of “akhkharat”, informs us of the delay period (i.e. the 1,000 years) that, when ended, will initiate the First Resurrection of the people
• Revelation tells us that the ones included in the First Resurrection will reign with God and Christ
• The authors of the Koran have firmly established Jesus as God Almighty by repeatedly copying-over His deity attributes (one-by-one) into the pages of the Muslim book of faith